Overcome by hunger, all beings approached Svayambhu, the Self-born Brahma, seeking relief. The blessed Brahma, perceiving their need and understanding that the nourishing herbs had vanished into the earth, restored them once more. With his divine power, Brahma milked the earth, drawing forth the seeds and spreading them upon the surface of the ground. Thus, the herbs sprouted again, and their fruits ripened in accordance with the rhythm of seven moments. Among these, the grains Priyangava, Udara, Koradusha, and Savamaka appeared, along with Harikā, Charaka, and Gama—seventeen varieties in all were remembered. Additionally, Shyamaka, Nivara, Jartila, and Gavedhuka grew, making up fourteen principal herbs of both village and forest. These herbs, untouched by the plough, sprang forth naturally, and people gathered them by their roots, fruits, and shoots, being nourished by whatever fruit was available. They blossomed and bore fruit according to the seasons, providing sustenance to all. To ensure the beings’ continued livelihood, Brahma devised further means of support. From that time onward, cultivated herbs began to grow. Brahma established boundaries to protect the people and their resources, appointing Kshatriyas as guardians of the others. He thus set in place truth, reality, and the eternal order for all. Yet, those who dwelled upon the earth sometimes squandered what had been provided. There were those who delighted in service and in the performance of various duties, and Brahma, the Lord, assigned to each their proper actions and responsibilities. However, delusion caused people to neglect the Dharma that had been set for them. Perceiving this, the wise Brahma reassigned the tasks: he gave the duties of sacrifice, teaching, giving, and receiving gifts; to others, he assigned animal herding, trade, and agriculture. In this way, he distributed the common duties among Brahmins, Kshatriyas, and Vaishyas, granting each their livelihood through their respective work. The ritualistic role, especially for the twice-born, was remembered as belonging to the descendants of Prajapati. For the Vaishyas, the station of Maruta was given, that they might live by their own work. Thus, the proper stations of the castes were established for those who were virtuous and practiced accordingly. With the castes thus settled, Brahma then established the four ashramas, just as before. Those who performed their duties and resided within these ashramas enjoyed the fruits of their actions. Brahma clearly prescribed the Dharma for each. The householder’s ashrama was established as encompassing all four castes. The duties of each ashrama, along with their vows and disciplines, were set down in due order. For the householder, a concise collection of duties was given. For the student seeking knowledge, service to the teacher and alms-seeking were prescribed. Forest-dwellers were to observe the two twilights, bathe, and perform the fire ritual. Vigilance, abstention from sensual pleasures, compassion for all beings, and forgiveness were also enjoined. Thus, the Self-born Brahma declared this tenfold Dharma, ensuring order, sustenance, and the path of righteousness for all beings.